Sermon 74 — While eating with them, he commanded them not to leave Jerusalem

Pfeiffer Sermon 74Middle High German + EnglishAbout this edition

Original Source (Middle High German)

English Translation

Convescens præcepit eis, ab Jerosolymis ne discederent etc. (Act. I, 4.).

Disiu wort, diu ich gesprochen hân in der latîne, diu liset man von der hôchzît in der messe, diu schrîbet sant Lucas, wie daz unser herre, dô er ze himel varn wolte, mit sînen jungern und in gebôt, daz sie von Jerusalem niht wichen, sunder daz sie beiteten der verheizunge des vaters, die sie gehôrt heten ûz sînem munde, wan in kurzen tagen solten sie getoufet werden in dem heiligen geiste.

Nû saget er von der verheizunge oder gelübede des vaters. Disiu gelübede ist ouch uns geschehen, daz wir getoufet süllen werden in dem heiligen geiste und von im enpfâhen, daz wir wonen ob zît in êwikeit. In zîtlichen dingen enmac der heilig geist niht gegeben werden. Als sich der mensche abe kêret von zîtlichen dingen unde sich kêret in sich selber, dâ verstât er ein himelisch lieht, daz von dem himel komen ist. Ez ist under dem himel und ist doch von dem himel. In dem liehte hât der mensche genüegede und ez ist doch lîplich, sie sprechent, ez sî materie. Ein îsen, des natûre ist daz ez nider vellet, daz hebet sich ûf wider sîne natûre unde henket sich an den agestein durch edelkeit des îndruckes, den der stein von dem himel enpfangen hât. Swâ sich der stein hin kêret, dâ kêret sich ouch daz îsen hin. Alsô tuot der geist, der lât ime niht alleine genüegen mit disem liehte, er dringet allez für durch daz firmament unde dringet durch den himel, biz daz er kumt zuo dem geiste, der den himel umbe trîbet, dâ von dem umbeloufe des himels grüenet unde loubet allez, daz in der welt ist. Dannoch genüeget disen geist niht, er dringe für baz in den wirbel und in den ursprunc, dâ der geist sînen ursprunc inne nimt. Dirre geist verstêt nâch zal und kein zal ist in der zît der gebrestlicheit. Nieman enhât ein ander wurzelen in der êwikeit, dâ enist nieman âne zal. Dirre geist muoz übertreten alle zal und alle menige durchbrechen und er wirt von gote durchbrochen, und alsô, als er mich durchbrichet, alsô durchbriche ich in wider. Got leitet disen geist in die wüestunge und in die einikeit sîn selbes, dâ er ein lûter ein ist und in sich selber quellende ist. Dirre geist hât kein warumbe, unde solte er dehein warumbe haben, sô müeste diu einikeit ir warumbe haben. Dirre geist stêt in einikeit unde frîheit.

Convescens præcepit eis, ab Jerosolymis ne discederent etc. (Act. I, 4.).

These words that I have spoken in Latin are read at the feast in the Mass. Saint Luke writes how our Lord, when he was about to ascend into heaven, was with his disciples and commanded them not to depart from Jerusalem, but to await the promise of the Father that they had heard from his mouth, for within a few days they were to be baptized in the Holy Spirit.

Now he speaks of the promise or pledge of the Father. This promise has also been made to us, that we are to be baptized in the Holy Spirit and receive from him that we may dwell above time in eternity. The Holy Spirit cannot be given in temporal things. When the human being turns away from temporal things and turns into himself, there he perceives a heavenly light that has come from heaven. It is beneath heaven and yet is from heaven. In this light the human being finds satisfaction, and yet it is bodily, for they say that it is matter. Iron, whose nature is to fall downward, raises itself contrary to its nature and clings to the lodestone through the nobility of the impression that the stone has received from heaven. Wherever the stone turns, there the iron also turns. Thus does the spirit. It does not allow itself to be satisfied with this light alone. It presses entirely onward through the firmament and passes through heaven until it comes to the spirit that turns heaven around, from whose revolution of heaven everything in the world grows green and puts forth leaves. Yet this spirit is still not satisfied. It presses further onward into the vortex and into the origin where the spirit receives its origin. This spirit understands according to number, and no number is in the time of deficiency. No one has another root in eternity, where no one is without number. This spirit must step beyond all number and break through all multiplicity, and it is broken through by God; and just as he breaks through me, so I break through him in return. God leads this spirit into the wilderness and into the unity of himself, where he is a pure One and wells forth in himself. This spirit has no “why,” and if it were to have any “why,” then unity too would have to have its “why.” This spirit stands in unity and freedom.

Nû sprechent die meister, daz dirre wille alsô frî sî, daz in nieman mac betwingen denne alleine got. Got betwinget den willen niht, er setzet in in frîheit, alsô daz er niht anders enwil denne daz got selber ist und daz diu frîheit selber ist. Unt der geist enmac niht anders wellen dan daz got wil, unt daz enist niht sîn unfrîheit, ez ist sîn eigen frîheit. Nû sprechent etliche menschen: hân ich got unde gotes minne, sô mac ich wol tuon allez, daz ich wil. Diz wort verstânt sie unrechte. Die wîle dû kein dinc vermaht, daz wider got ist unde wider sîn gebot, sô enhâstû gotes minne niht; dû maht die welt wol betriegen, als habest dû sî. Der mensche, der dâ stêt in gotes willen und in gotes minne, dem ist lustlich alliu dinc ze tuonne, diu gote liep sint, und alliu dinc ze lâzenne, diu wider got sint, und im ist als unmügelich dehein dinc ze lâzenne, daz got geworht wil hân, alse dehein dinc ze tuonne, daz wider got ist; reht als dem sîniu bein gebunden wæren, als unmügelich dem wære ze gênde, als unmügelich wære dem menschen dehein untugent ze tuonne, der in gotes willen ist. Ez sprach einer: hête got geboten untugende ze würken unde tugende ze mîden, dannoch vermöhte ich niht, daz ich untugende tæte. Wan nieman minnet die tugende denne der diu tugent selber ist. Der mensche, der sich selber und alliu dinc gelâzen hât, der des sînen nihtes suochet an keinen dingen unde würket alliu sîniu werc âne warumbe unde von minne, der mensche ist tôt aller der welte unde lebet in got unde got in im.

Nû sprechent etliche liute: ir saget uns schœne rede unde wir werden des niht gewar. Der selben klage ouch ich. Diz wizzen ist alsô edel unde alsô gemeine, daz dû ez niht darft koufen noch umb einen haller noch umb einen helbelinc. Hab alleine eine rehte meinunge und einen frîen willen, sô behaltest dû ez. Der mensche, der alsô alliu dinc gelâzen hât an dem nidersten unde dâ sie tegelich sint, der nimet sie wider in gote, dâ sie wârheit sint. Allez, daz hie tôt ist, daz ist dâ leben, und allez, daz hie grob ist, daz ist dâ geist in gote. Ze glîcher wîse, als der reinez wazzer güsse in ein reine vaz, daz zemâle lûter unde rein wære, unde lieze daz in einer stille, unde hête denne ein mensche sîn antlit dar über, er sæhe ez an dem bodem als ez an im selber wære. Daz ist dâ von, daz daz wazzer lûter unde stille ist. Alsô ist allen den menschen, die dâ stânt in frîheit in einikeit in in selber unde nement got in dem fride und in der ruohe; und alsô sullent sie in ouch nemen in unvride und in unruowe, sô ist im zemâle reht; mêr: nement sie in minre in unvride und in unruowe, sô ist im unreht. Sant Augustînus sprichet: swen des tages verdriezet und im diu zît lanc ist, der kêre sich in got, dâ kein lancheit ist, dâ alliu dinc inne geruowic sint. Swer dâ minnet die gerehtekeit, der wirt begriffen von der gerehtekeit und er wirt diu sterke.

Now the masters say that this will is so free that no one can compel it except God alone. God does not compel the will; he sets it in freedom, so that it wills nothing other than what God himself is and what freedom itself is. And the spirit cannot will anything other than what God wills, and this is not its unfreedom; it is its own freedom. Now some people say: if I have God and God’s love, then I may well do everything I will. They understand this word wrongly. As long as you are capable of doing anything that is contrary to God and contrary to his commandment, you do not have God’s love. You may well deceive the world into thinking that you have it. The human being who stands in God’s will and in God’s love finds it delightful to do all things that are dear to God and to leave all things that are contrary to God. And it is as impossible for him to leave undone anything that God wills to have done as it is for him to do anything that is contrary to God. Just as it would be impossible for someone whose legs were bound to walk, so it would be impossible for the human being who is in God’s will to commit any vice. Someone said: if God had commanded me to perform vices and avoid virtues, even then I could not perform vice. For no one loves the virtues except the one who is virtue itself. The human being who has let go of himself and all things, who seeks nothing of his own in any thing and works all his works without a “why” and from love, that human being is dead to the whole world and lives in God, and God in him.

Now some people say: you tell us beautiful things, and we do not experience them. I too lament this. This knowing is so noble and so common that you do not need to buy it for even a heller or half a penny. Have only a right intention and a free will, and you possess it. The human being who has thus let go of all things at the lowest level, where they are daily things, receives them again in God, where they are truth. Everything that is dead here is life there, and everything that is coarse here is spirit there in God. Just as if one were to pour pure water into a clean vessel that was wholly clear and pure, and let it remain still, and then a human being held his face over it, he would see it at the bottom just as it is in itself. This is because the water is clear and still. Thus it is with all those human beings who stand in freedom, in unity, within themselves, and receive God in peace and rest. And thus they should also receive him in unrest and disturbance, then it is wholly right with them. But if they receive him less in unrest and disturbance, then it is wrong with them. Saint Augustine says: whoever grows weary of the day and finds time long should turn into God, where there is no length, where all things are at rest within. Whoever loves righteousness there is grasped by righteousness and becomes strength.

Nû sprach unser herre: ‘ich hân iuch niht knehte geheizen, ich hân iuch friunde geheizen’, wan der kneht enweiz niht, waz sîn herre wil. Ouch möhte mîn friunt wizzen, daz ich niht weste, und er wölte mirz niht offenbâren. Aber unser herre sprach: ‘allez, daz ich von mînem vater gehôrt hân, daz hân ich iu geoffenbâret.’ Nû wundert mich von etlichen pfaffen, die wol gelêret sint unde grôze pfaffen sîn, wellent, daz sie sich alsô schiere lâzent genüegen unde lâzent sich betœren unde nement daz wort, daz unser herre sprach ‘allez, daz ich gehôrt hân von mînem vater, daz hân ich iu kunt getân’, daz wellent sie alsô verstân unde sprechent alsô, er habe uns geoffenbâret ûf dem wege als vil uns nôtdürftic wære zuo unser sælikeit. Daz halt ich niht, wan ez enist kein wârheit. War umbe ist got mensche worden? Dar umbe daz ich got geborn würde der selbe. Dar umbe ist got gestorben, daz ich sterbe aller der welte und allen geschaffenen dingen. Man sol daz wort alsô verstân, daz unser herre sprach: ‘allez, daz ich gehôrt hân, daz hân ich iu geoffenbâret.’ Waz hœret der sun von sîme vater? Der vater kan niht dan gebern, der sun kan niht dan geborn werden. Allez, daz der vater hât unt daz er ist, diu abegründekeit götlîches wesens unde götlîcher natûre, daz gebirt er zemâle in sîme eingebornen sune. Daz hoeret der sun von dem vater, daz hât er uns geoffenbâret, daz wir der selbe sun sîn. Allez, daz der sun hât, daz hât er von sînem vater: wesen unde natûre, daz wir der selbe eingeborn sun sîn. Nieman hât den heiligen geist, er ensî denne der eingeborn sun. Der vater unde der sun die geistent den heiligen geist unde dâ der heilig geist gegeistet wirt in dem menschen, dâ belîbet er in im, wan der ist weselich unde geistlich.

Sus maht dû wol enpfâhen die gâbe des heiligen geistes oder die gelîchnüsse des heiligen geistes, aber ez enblîbet dir niht, ez ist unstête. Ze glîcher wîse als dâ ein mensche rôt wirt von schame unde bleich, daz ist im ein zuoval unde vergêt ime. Aber der mensche, der von natûre rôt unde schœne ist, dem belîbet ez allewege. Alsô ist dem menschen, der dâ ist der eingeborn sun, dem belîbet der heilig geist wesentliche. Dar umbe stêt in der wîsheit buoche geschrieben: ‘ich hân dich hiute geborn in dem widerslage mînes êwigen liehtes in der völle und in der klârheit aller heiligen.’ Er gebirt in nû unde hiute. Dâ ist kintbette in der gotheit, dâ werdent sie getoufet in dem heiligen geiste, daz ist diu verheizunge, die in der vater gelobet hât. Nâch disen tagen, der niht vil ist oder wênic ist, daz ist völle der gotheit, dâ enist weder tac noch naht, in dem ist mir als nâhe daz über tûsent mîle ist als in der stat, dâ ich ieze inne stân, dâ ist füllede unde welde aller gotheit, dâ ist einikeit. Die wîle daz diu sêle kein underscheit verstêt, sô ist ir unreht; die wîle daz dâ iht ûz luoget oder în luoget, sô ist dâ niht ein einikeit. Marîâ Magdalênâ suohte unsern herren in dem grabe unde suohte einen tôten unde vant zwêne lebende engel, des was si noch ungetrôst. Dô sprâchen die engel: waz bekümberst dû dich? wen suochest dû, wîp? als ob sie spræchen: dû suochest einen tôten unde vindest zwêne lebende. Des mohte si sprechen: daz ist ouch mîn klage unde mîn untrôst, daz ich zwêne vinde unde suoche doch wan einen.

Now our Lord said: “I have not called you servants; I have called you friends,” for the servant does not know what his lord wills. My friend might also know something that I did not know and yet might not reveal it to me. But our Lord said: “Everything that I have heard from my Father I have revealed to you.” Now I marvel at some clerics who are well learned and great scholars, who are willing so quickly to be satisfied and allow themselves to be deceived. They take the word our Lord spoke, “Everything that I have heard from my Father I have made known to you,” and understand it in this way, saying that he has revealed to us along the way as much as was necessary for our blessedness. I do not hold this, for it is not true. Why did God become human? So that I might be born as the same God. Why did God die? So that I might die to the whole world and to all created things. One should understand in this way the word our Lord spoke: “Everything that I have heard, I have revealed to you.” What does the Son hear from his Father? The Father can do nothing but beget; the Son can do nothing but be born. Everything that the Father has and everything that he is, the abyss of divine being and divine nature, he begets wholly in his only-begotten Son. This is what the Son hears from the Father, and this he has revealed to us, that we are that same Son. Everything that the Son has, he has from his Father, being and nature, so that we are that same only-begotten Son. No one has the Holy Spirit unless he is the only-begotten Son. The Father and the Son breathe forth the Holy Spirit, and where the Holy Spirit is breathed forth in the human being, there he remains in him, for he is essentially and spiritually there.

Thus you may indeed receive the gift of the Holy Spirit or the likeness of the Holy Spirit, but it does not remain with you; it is unstable. It is just as when a human being becomes red from shame and then pale. This is an accident in him and passes away. But the human being who is red and beautiful by nature retains it always. Thus it is with the human being who is the only-begotten Son. In him the Holy Spirit remains essentially. Therefore it stands written in the Book of Wisdom: “Today I have begotten you in the reflection of my eternal light, in the fullness and in the radiance of all the saints.” He begets him now and today. There is childbed in the Godhead. There they are baptized in the Holy Spirit. This is the promise that the Father has pledged to them. “After these days,” which are neither many nor few, means the fullness of the Godhead. There is neither day nor night there. In it, what is a thousand miles away is as near to me as the place in which I now stand. There is fullness and dominion of the whole Godhead. There is unity. As long as the soul understands any distinction, it is wrong with her. As long as anything looks outward or looks inward, there is no unity there. Mary Magdalene sought our Lord in the grave and sought one dead man and found two living angels, and she was still unconsoled. Then the angels said: “Why are you troubled? Whom do you seek, woman?” As though they were to say: you seek one dead man and find two living ones. She might have said: that too is my complaint and my lack of consolation, that I find two and yet seek only one.

Die wîle in die sêle iht blicken mac kein underscheit von keinerleie geschaffenen dingen, daz ist ir untrôst. Ich spriche, als ich mê gesprochen hân, dâ diu sêle ir natûrlich geschaffen wesen hât, dâ enist kein wârheit. Ich spriche, daz etwaz ob der sêle geschaffener natûre ist. Und etliche pfaffen die verstênt des niht, daz etwaz sî, daz gote alsô sippe ist und alsô ein ist. Ir hânt mit nihte niht gemein. Allez, daz geschaffen oder geschepfet ist, daz ist niht unde disem ist verre unde vremde alliu geschaffenheit und alliu schepflicheit. Ez ist ein ein in sich selber, daz ûz im selber niht ennimt. Unser herre fuor ze himel über alliu lieht und über alle verstentnisse und über alle begrîfunge der menschen. Der alsô übertragen ist über alliu lieht, der wonet in der einikeit. Dar umbe sprichet sant Paulus: ‘got wonet in eime liehte, dâ niht zuoganges ist und in im selber ein lûter ein ist.’ Dar umbe muoz der mensche getœtet sîn unde gar tôt sîn und an im selber niht sîn unde gar entglîchet unde niemanne gelîch sîn, sô ist er gote eigentlich gelîch. Wan daz ist gotes eigenschaft unde sîn natûre, daz er ungelîch sî unde niemanne gelîch sî. Daz wir alsô sîn in der einikeit, diu got selber ist, des helf uns got. Âmen.

As long as any distinction of any kind of created thing can shine into the soul, that is her lack of consolation. I say, as I have said before, where the soul has her natural created being, there is no truth. I say that there is something above the soul’s created nature. And some clerics do not understand that there is something so akin to God and so one. You have nothing in common with nothing. Everything that is created or creatable is nothing, and all createdness and all creatability are far from and alien to this. It is a One in itself that excludes nothing from itself. Our Lord ascended into heaven above all light and above all understanding and above every comprehension of the human being. Whoever is thus carried above all light dwells in unity. Therefore Saint Paul says: “God dwells in a light to which there is no access, and in himself he is a pure One.” Therefore the human being must be killed and wholly dead and be nothing in himself and wholly unlike and like no one; then he is properly like God. For this is God’s property and his nature, that he is unlike and like no one. That we may thus be in the unity that God himself is, may God help us. Amen.